rwp@Hebrews:3:1 @{Holy brethren} (\adelphoi hagioi\). Only here in N.T., for \hagiois\ in kjv@1Thessalonians:5:27| only in late MSS. See kjv@Hebrews:2:11| for same idea. First time the author makes direct appeal to the readers, though first person in 2:1|. {Partakers} (\metochoi\). See kjv@Luke:5:7| for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; 6:4; 12:8|) in N.T. {Of a heavenly calling} (\klses epouraniou\). Only here in the N.T., though same idea in 9:15|. See \h an klsis\ in kjv@Phillipians:3:14| (the upward calling). The call comes from heaven and is to heaven in its appeal. {Consider} (\katanosate\). First aorist active imperative of \katanoe\, old compound verb (\kata, nous\), to put the mind down on a thing, to fix the mind on as in kjv@Matthew:7:3; kjv@Luke:12:24|. {Even Jesus} (\Isoun\). No "even" in the Greek, just like the idiom in 2:9|, the human name held up with pride. {The Apostle and High Priest of our confession} (\ton apostolon kai archierea ts homologias hmn\). In descriptive apposition with \Isoun\ and note the single article \ton\. This is the only time in the N.T. that Jesus is called \apostolos\, though he often used \apostell\ of God's sending him forth as in kjv@John:17:3| (\apesteilas\). This verb is used of Moses as sent by God (Exodus:3:10|). Moffatt notes that \apostolos\ is Ionic for \presbeuts\, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17|). For \homologia\ (confession) see kjv@2Corinthians:9:13; kjv@1Timothy:6:12|. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (4:14; 10:23|). See \homologe\ (\homon\, same, \leg\, say), to say the same thing, to agree, to confess, to profess.
rwp@Hebrews:3:2 @{Who was faithful} (\piston onta\). Present active participle with predicate accusative agreeing with \Isoun\, "as being faithful." {That appointed him} (\ti poisanti auton\). See kjv@1Samuel:12:6|. Dative case of the articular participle (aorist active) of \poie\ and the reference is to God. Note \pistos\ as in 2:17|. {As also was Moses} (\hs kai Muss\). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" (\en holi ti oiki autou\), an allusion to kjv@Numbers:12:7| (\ean holi ti oiki mou\) about Moses. The "his" is God's. The use of \oikos\ for the people (family) of God, not the building, but the group (1Timothy:3:15|) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.
rwp@Hebrews:3:3 @{Hath been counted worthy of more glory than Moses} (\pleionos doxs para Musn xitai\). Perfect passive indicative of \axio\, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. \Doxs\ in genitive case after \xitai\. For \para\ after the comparative \pleionos\ see 1:4,9; 2:7|. {By so much as} (\kath' hoson\). A proportionate measurement (common use of \kata\ and the quantitative relative \hosos\). {Than the house} (\tou oikou\). Ablative case of comparison after \pleiona\. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (\ho kataskeuasas\, first aorist active participle of \kataskeuaz\, to found or build). But it is God's house as \autou\ means (verses 2,5|) and \hou\ in verse 6|. This house of God existed before Moses (11:2,25|). Jesus as God's Son founded and supervised this house of God.
rwp@Hebrews:3:4 @{Is God} (\theos\). God is the Creator of all things and so of his "house" which his Son, Jesus Christ, founded and supervises.
rwp@Hebrews:3:5 @{And Moses} (\kai Muss men\). "Now Moses indeed on his part" (\men\ contrasted with \de\). {In} (\en\). Moses was in "God's house" "as a servant" (\hs therapn\). Old word, in LXX, only here in N.T. and quoted from kjv@Numbers:12:7f|. Kin to the verb \therapeu\, to serve, to heal, and \therapeia\, service (Luke:9:11|) and a group of servants (Luke:12:42|). {For a testimony of those things which were afterward to be spoken} (\eis marturion tn lalthsomenn\). Objective genitive of the articular future passive participle of \lale\. It is not certain what it means whether the "testimony" (\marturion\) is to Moses or to God and whether it points on to Christ. In 9:9| see \parabol\ applied to the old dispensation as a symbol pointing to Christ and Christianity. {But Christ} (\Christos de\). In contrast with Moses (\men\ in verse 5|). {As a son} (\hs huios\). Instead of a \therapn\ (servant). {Over his house} (\epi ton oikon autou\). The difference between \epi\ and \en\ added to that between \huios\ and \therapn\. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In kjv@Acts:7:11| the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).
rwp@Hebrews:3:6 @{Whose house are we} (\hou oikos esmen hmeis\). We Christians (Jew and Gentile) looked at as a whole, not as a local organization. {If we hold fast} (\ean kataschmen\). Condition of third class with \ean\ and second aorist (effective) active subjunctive of \katech\. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert. {Boldness} (\parrsian\) {and glorying} (\kai kauchma\) some had lost. The author makes no effort to reconcile this warning with God's elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have \mechri telous bebaian\ (firm unto the end), but it is clearly genuine in verse 14|. He pleads for intelligent confidence.
rwp@Hebrews:3:7 @{Wherefore} (\dio\). Probably this inferential conjunction (\dia, ho\, because of which) goes with \m sklrunte\ (harden not) in verse 8| rather than with \blepete\ (take heed) in verse 12| unless the long quotation be considered a parenthesis. The long quotation in verses 7-11| is from kjv@Psalms:95:7-11|. After the quotation the author has "three movements" (Moffatt) in his discussion of the passage as applied to the Jewish Christians (3:12-19; 4:1-10; 4:11-13|). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power. {As the Holy Ghost saith} (\kaths legei to pneuma to hagion\). Just this phrase nowhere else in the N.T., except Act 21:11| (Agabus), though practically the same idea in 9:8; 10:15|. In kjv@1Timothy:4:1| the adjective "Holy" is wanting as in kjv@Revelation:2; 3|. But the writer quotes this Psalm as the Word of God and in 4:7| attributes it to David. {If ye shall hear} (\ean akouste\). Condition of third class with \ean\ and first aorist active subjunctive of \akou\.
rwp@Hebrews:3:8 @{Harden not} (\m sklrunte\). Prohibition with \m\ and first aorist (ingressive) active subjunctive of \sklrun\, late verb from \sklros\ (dried up, stiff, hard) as in kjv@Acts:19:9; kjv@Romans:9:18|. {As in the provocation} (\hs n ti parapikrasmi\). Late compound from \parapikrain\, late verb to embitter (\para, pikros\), found only in LXX and here and verse 15|. It means embitterment, exasperation. For the simple verb \pikrain\, to make bitter, see kjv@Colossians:3:19|. The reference is to _Meribah_ (Ex. 17:1-7|). {Like as in the day} (\kata tn hmeran\). "According to the day" as in kjv@Acts:12:1; 19:23|. {Of the temptation} (\tou peirasmou\). The reference is to _Massah_ which took place at Rephidim.
rwp@Hebrews:3:9 @{Wherewith} (\hou\). Literally, "where" (the wilderness) as in kjv@Deuteronomy:8:15|. {Tempted me by proving me} (\epeirasan en dokimasii\). No word for "me." The Israelites "tested" God "in putting to the proof" (only N.T. use of this word from \dokimaz\ and this from the LXX). They were not content with God's promise, but demanded objective proof (\erga\, deeds) of God.
rwp@Hebrews:3:10 @{And saw} (\kai eidon\). "And yet saw." {Wherefore} (\dio\). Not in the LXX, but it makes clear the argument in the Psalm. {I was displeased} (\proschthisa\). First aorist active of \prosochthiz\, late compound for extreme anger and disgust. In N.T. only here and verse 17|. {Err} (\planntai\). Present middle indicative of \plana\, to wander astray, common verb. {They did not know} (\ouk egnsan\). In spite of God's works (\erga\) and loving patience the Israelites failed to understand God's ways with them. Are we any better? They "cared not to take my road" (Moffatt).
rwp@Hebrews:3:11 @{As I sware} (\hs mosa\). "Correlating the oath and the disobedience" (Vincent). First aorist active indicative of \omnu\, old verb for solemn oath (6:13|). {They shall not enter} (\ei eiseleusontai\). Future middle of \eiserchomai\ with \ei\ as an anacoluthon for the Hebrew _im_ (not). Really it is a condition of the first class with the conclusion not expressed, common in the LXX as here (Robertson, _Grammar_, p. 1024). {Into my rest} (\eis tn katapausin mou\). Old word from \katapau\ (Hebrews:4:8|), to give rest, in LXX, in N.T. only in kjv@Acts:7:49; kjv@Hebrews:3:11-4:11|. Primarily the rest in Canaan and then the heavenly rest in which God dwells.
rwp@Hebrews:3:12 @{Take heed} (\blepete\). Present active imperative as in kjv@Phillipians:3:2| (three times) of \blep\ in place of the more usual \horate\. Solemn warning to the Jewish Christians from the experience of the Israelites as told in kjv@Psalms:95|. {Lest haply there shall be} (\m pote estai\). Negative purpose with \m pote\ and the future indicative as in kjv@Mark:14:2|. But we have in kjv@Colossians:2:8| \m tis estai\ as in kjv@Hebrews:12:25|; \m\ occurs with the aorist subjunctive, and \m pote\ with present subjunctive (Hebrews:4:1|) or aorist subjunctive (Acts:5:39|). {In any one of you} (\en tini humn\). The application is personal and pointed. {An evil heart of unbelief} (\kardia ponra apistias\). A remarkable combination. {Heart} (\kardia\) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah:16:12; 18:12|). \Apistias\ is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. {In falling away from the living God} (\en ti apostnai apo theou zntos\). "In the falling away" (locative case with \en\ of the second aorist active (intransitive) infinitive of \aphistmi\, to stand off from, to step aside from (\apo\ with the ablative case \theou\) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See kjv@Ezekiel:20:8| for this use of the verb.
rwp@Hebrews:3:13 @{Songs:long as it is called today} (\achris hou to smeron kaleitai\). The only instance in the N.T. of this conjunction (\achri\ or \achris\ or \achris hou\, etc.) with the present indicative in the sense of "so long as" or "while" like \hes\. Elsewhere it means "until" and with either the aorist indicative (Acts:7:18|), the future (Revelation:17:17|), or the aorist subjunctive (Revelation:7:3|). {Lest any one of you be hardened} (\hina m sklrunthi tis ex humn\). Negative purpose clause with \hina m\ (that not) and the first aorist passive subjunctive of \sklrun\, the vivid verb from verse 8|. {By the deceitfulness of sin} (\apati ts hamartias\). Instrumental case \apati\ (trick, fraud) as is always the case with sin (Romans:7:11; kjv@2Thessalonians:2:10|). Apostasy (12:4|) is their peril and it is a trick of sin.
rwp@Hebrews:3:14 @{For we are become partakers of Christ} (\metochoi gar tou Christou gegonamen\). Second perfect active of \ginomai\, "we have become," not the equivalent of \esmen\ (are). For \metochoi\ see 1:9; 3:1; 6:4|. We have become partners with Christ and hence (\gar\, for) should not be tricked into apostasy. {If we hold fast} (\ean per kataschmen\). The same condition as in verse 6| with \per\ (indeed, forsooth) added to \ean\. Jonathan Edwards once said that the sure proof of election is that one holds out to the end. {The beginning of our confidence} (\tn archn ts hupostases\). For \hupostasis\ see 1:3; 11:1|. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now?
rwp@Hebrews:3:15 @{While it is said} (\en ti legesthai\). Locative case with \en\ of the articular present passive infinitive of \leg\, "in the being said." Thus the author (cf. same phrase in kjv@Psalms:42:4|) introduces the repeated quotation from verses 7,8|. Probably it is to be connected with \kataschmen\, though it can be joined with \parakaleite\ in verse 13| (treating 14| as a parenthesis).
rwp@Hebrews:3:16 @{Who} (\Tines\). Clearly interrogative, not indefinite (some). {Did provoke} (\parepikranan\). First aorist active indicative of \parapikrin\, apparently coined by the LXX like \parapikrasmos\ (verse 15|) to which it points, exasperating the anger of God. {Nay, did not all} (\all' ou pantes\). "A favourite device of the diatribe style" (Moffatt), answering one rhetorical question with another (Luke:17:8|) as in verses 17,18|, There was a faithful minority mentioned by Paul (1Corinthians:10:7f.|).
rwp@Hebrews:3:17 @{With them that sinned} (\tois hamartsasin\). Dative masculine plural after \proschthisen\ (cf. verse 10|) of the articular first aorist active participle of \hamartan\ (\hamartsas\, not \hamartn\). {Carcases} (\kla\). Old word for members of the body like the feet, in LXX a dead body (Numbers:14:29|), here only in N.T.
rwp@Hebrews:3:18 @{That they should not enter} (\m eiseleusesthai\). Negative \m\ (cf. \ei\ in verse 11|) and the future middle infinitive in indirect discourse. {To them that were disobedient} (\tois apeithsasin\). Dative masculine plural of the articular first aorist active participle of \apeithe\, active disobedience with which compare \apistias\ in verse 12,19|.